Surah ash-Shura (Consultation ) 42 : 8
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| (42:8:1) |
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| (42:8:2) shāa Allah willed |
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| (42:8:3) l-lahu Allah willed |
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| (42:8:4) lajaʿalahum He could have made them |
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| (42:8:5) ummatan a community |
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| (42:8:6) wāḥidatan one |
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| (42:8:7) |
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| (42:8:8) yud'khilu He admits |
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| (42:8:9) |
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| (42:8:10) yashāu He wills |
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| (42:8:11) |
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| (42:8:12) raḥmatihi His Mercy |
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| (42:8:13) wal-ẓālimūna And the wrongdoers |
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| (42:8:14) |
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| (42:8:15) |
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| (42:8:16) |
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| (42:8:17) waliyyin protector |
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| (42:8:18) |
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| (42:8:19) naṣīrin any helper |
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Explanatory Note
Had God so willed, He could have made them all one single community, but He admits to His grace whoever He will, whereas " the wrongdoers will have no one to protect them and no one to support them. (Verse 8)
God could, if He wished, create people in a different form so as to make their behaviour and actions uniform. Had He done so, their end would have been the same and they would all go either to heaven or to hell. However, in His limitless glory, God created man for a purpose, assigning to him the task of building human life on earth. In order for this task to be accomplished He made it necessary for man to have special qualities distinguishing him from both angels and devils, as also from all types of creation with a nature of singular direction. In this respect, then, He gave man qualities and abilities which make some people lean towards guidance, light and good action, while others lean towards error, darkness and evil action. Each group follows one of these two susceptibilities inherent in human nature, leading them to the end determined for the type of action they choose: "some shall be in paradise and some in the blazing fire." (Verse 7) Thus God will "admit to His grace whoever He will, whereas "the wrongdoers will have no one to protect them and no one to support them." (Verse 8) His decisions are based on His knowledge of the conditions of both parties and whether they follow guidance and thus deserve His grace or go astray and thus deserve His punishment.
It has already been mentioned that some people take protectors for themselves other than God. Now, the surah makes it clear that "the wrongdoers will have no one to protect them and no one to support them." (Verse 8) The fact is that their alleged protectors do not exist.
3. Surah Overview
Although it could not be known from any authentic traditions, yet one feels after a study of its subject matter that this Surah might have been sent down consecutively after Surah 41: Fussilat (Presented In Detail), for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah 41: Fussilat carefully and then goes through this Surah. He will see that, in that Surah the Quraysh chiefs had been taken to tack for their deaf and blind opposition so that anyone in Makkah and in its out-skirts, who had any sense of morality and nobility left in him, should know how unreasonably the chiefs of the people were opposing Muhammad, and as against them, how serious he was in everything he said, how rational was his standpoint and how noble his character and conduct. Immediately after that warning this Surah was sent down, which did full justice to teaching and instruction, and made the truth of the Prophet’s message plain in such an impressive way that anyone who had any element of the love of the truth in him and who had not been blinded by the errors of ignorance, could not help being influenced by it.
10. Wiki Forum
11. Tafsir Zone
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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